w it.
Consequently, Christ did not repel Judas from Communion; so as to
furnish an example that such secret sinners are not to be repelled by
other priests.

Reply Obj. 3: Without any doubt Judas did not receive Christ's body
in the dipped bread; he received mere bread. Yet as Augustine
observes (Tract. lxii in Joan.), "perchance the feigning of Judas is
denoted by the dipping of the bread; just as some things are dipped
to be dyed. If, however, the dipping signifies here anything good"
(for instance, the sweetness of the Divine goodness, since bread is
rendered more savory by being dipped), "then, not undeservedly, did
condemnation follow his ingratitude for that same good." And owing to
that ingratitude, "what is good became evil to him, as happens to
them who receive Christ's body unworthily."

And as Augustine says (Tract. lxii in Joan.), "it must be understood
that our Lord had already distributed the sacrament of His body and
blood to all His disciples, among whom was Judas also, as Luke
narrates: and after that, we came to this, where, according to the
relation of John, our Lord, by dipping and handing the morsel, does
most openly declare His betrayer."
_______________________

THIRD ARTICLE [III, Q. 81, Art. 3]

Whether Christ Received and Gave to the Disciples His Impassible Body?

Objection 1: It seems that Christ both received and gave to the
disciples His impassible body. Because on Matt. 17:2, "He was
transfigured before them," the gloss says: "He gave to the disciples
at the supper that body which He had through nature, but neither
mortal nor passible." And again, on Lev. 2:5, "if thy oblation be
from the frying-pan," the gloss says: "The Cross mightier than all
things made Christ's flesh fit for being eaten, which before the
Passion did not seem so suited." But Christ gave His body as suited
for eating. Therefore He gave it just as it was after the Passion,
that is, impassible and immortal.

Obj. 2: Further, every passible body suffers by contact and by being
eaten. Consequently, if Christ's body was passible, it would have
suffered both from contact and from being eaten by the disciples.

Obj. 3: Further, the sacramental words now spoken by the priest in
the person of Christ are not more powerful than when uttered by
Christ Himself. But now by virtue of the sacramental words it is
Christ's impassible and immortal body which is consecrated upon the
altar. Therefore, much more so was it then.